Turki al-Binali

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Turkī al-Binʿalī ( Arabic تركي بن ​​مبارك البنعلي, DMG Turkī ibn Mubārak al-Binʿalī , Kunya : Abū Sufyān , pseudonyms Abū Humām Bakr ibn ʿAbd al-ʿAzīz al-Atharī ( Arabic أبو همام بكر بن عبدالعزيز الأثري, DMG Abū Humām Bakr ibn ʿAbd al-ʿAzīz al-Aṯarī ) and Abū Chuzaima al-Mudarī ( Arabic أبو خزيمة المضري, DMG Abū Ḫuzaima al-Muḍarī ) * September 1984 in Bahrain ) is a Salafist - jihadist ideologue , sheikh , preacher and mufti of the terrorist militia Islamic State . He was from the United States to the terrorist list of Specially Designated Nationals and Blocked Persons set. This measure was accompanied by sanctions from the US government, which frozen any accounts he could have in the US and forbade its citizens to do business with him. Bahrain, however, does not list him as a terrorist, which has triggered criticism of the government in Manama from several sources . However, Bahrain withdrew his citizenship in 2015.

According to US forces, Al-Binali was killed in an air strike on al-Mayadin in Syria on May 31, 2017 .

Career

Turkī al-Binʿalī comes from a clan that is close to the Chall Chalīfa royal family ruling Bahrain . He lived in the Busaitin district of the Bahraini port city of al-Muharraq . According to biographical information provided by one of his students, Turkī al-Binʿalī began teaching Islam at a young age. In order to acquire a higher education , he moved to Dubai , where he studied "Arabic and Islamic Sciences" and was arrested and deported because of jihadist tendencies. He then studied in Beirut and again in Bahrain. The biography then mentions other arrests of Turkī al-Binʿalī, inside and outside Bahrain, and states that the United Arab Emirates , Qatar , Egypt , Kuwait and other countries have refused entry. The biography also locates him in Salafist and Salafist-jihadist networks, as he received his teachings from the Islamic scholars Abdallah ibn Jibrīn († 2009) and Zuhayr al-Shawish († 2013) as well as the jihadists Abū Muhammad al-Maqdisī and 'Umar al-Haddushi executes. Abū Muhammad al-Maqdisī certified Turkī al-Binʿalī's educational qualification ( Ijāza ), which includes a license to teach in relation to Abū Muhammad al-Maqdisī's works. When Abū Muhammad al-Maqdisī set up a Sharia court on his website in 2009 , he appointed Turkī al-Binʿalī as one of his muftis . At least until the summer of 2013 he was apparently able to travel and preach freely through several countries in the Arab world. He appeared unmolested as a speaker at a demonstration by sympathizers of the Islamic State that took place in the Bahraini capital Manama , in front of the embassy of the United States. In June 2013 he gave a series of lectures in the Libyan port city of Sirte . He also recruited fighters for the Islamic State. According to press reports, Turkī al-Binʿalī has been in Syria since February 2014 . Since 2013 at the latest, he has played the role of an “ideological guiding star of the Islamic State”. Two cousins ​​of Turkī al-Binʿalī, Muhammad ʿIsā and ʿAlī Yūsuf al-Binʿalī, are also said to have joined the Islamic State.

In July 2013 he wrote a biography of his leader Abū Bakr al-Baghdādī . Turkī al-Binʿalī's fatwas and statements are circulated in the areas under the control of the Islamic State. Turkī al-Binʿalī is also considered an authority figure for the German network of the organization Millatu Ibrahim by Mohamed Mahmoud and Denis Cuspert . The leadership of the Islamic State is said to have commissioned Turkī al-Binʿalī at his suggestion to win over Islamic clergy in Jordan, Saudi Arabia, Morocco, Yemen and other countries for the cause of the Islamic State. In early 2015, it was reported that Bahrain had revoked Turkī al-Binʿalī's Bahraini citizenship .

In the wake of an attack on the Imam Jafar as Sādiq mosque in Kuwait City , which the terrorist militia Islamic State carried out on June 26, 2015, Turkī al-Bin sollalī is said to have threatened, according to press reports, that Bahrain would be the target of another Attack will be. According to a report by a committee chairman of the United Nations Security Council on November 15, 2015, Turkī al-Binʿalī belongs to a group of people appointed by Abū Bakr al-Baghdādī in 2013 to lead strategic activities of the Islamic State in Libya .

ideology

Turkī al-Binʿalī is based on the interpretation of Islam by the Hanbali scholar Muhammad ibn ʿAbd al-Wahhāb , who lived in the 18th century and who initiated the reform movement of the Wahhābīya through his purist traditionalist teaching . Turkī al-Binʿalī's role for the Islamic State is to challenge its adversaries. His challenges are among the most far-reaching and most widely published and received statements by a Sharia expert from the Islamic State. Turkī al-Binalī verbally attacked other ideologues of jihadism and mainstream Islamism . These include Al-Qaeda leader Aiman ​​az-Zawāhirī , Abū Qatāda al-Filastinī and Abū Muhammad al-Maqdisī, his former teacher.

Apologies on statehood and the plans of the terrorist militia Islamic State

His remarks were tightened in January 2014, shortly before there was a rebellion by Islamic comrades-in-arms of the Islamic State in northern Syria, who were angry about the Islamic State's refusal to submit to an arbitration ruling. In this conflict, Turkī al-Binʿalī took the position that the Islamic State was a sovereign polity with its own judicial organs and an adequate legal system (→ Islamic State (theory) ).

Takfirism

Turkī al-Binalī also spoke out on the question of which groups the Islamic State considers to be Muslims . As a takfirist, for example, he takes the extreme Sunni point of view that members of the Shiite religion of the Alawites should be killed as infidels ( kuffār ) who have fallen into heresy ( bidʿa ) . Their children, however, who do not yet have pubic hair, should be taken as slaves and converted to Islam. Turkī al-Binʿalī also justifies the enslavement of Yazidi women.

Position towards Shiites

Turkī al-Binʿalī also takes an extreme stand against Shiites. On the homepage of his former teacher Abū Muhammad al-Maqdisī, Turkī al-Binʿalī wrote in an undated fatwa , the first Turkī al-Binʿalīs against the Shiites, with reference to Abū Muhammad al-Maqdisī that today's Twelve Shiites are infidels. The most important accusations are that the Shiites consider the Koran to be falsified , they curse the majority of the prophet comrades and believe in the secrecy and return of the twelfth Imam .

In 2013, Turkī al-Binʿalī gave an interview to the “Radio of Monotheism” (iḏāʿat at-tauḥīd) , a radio station in the Libyan city of Sirte . In it he described the Shiite history from his eyes. At first, Shiites would only have been followers of ʿ Ali . Gradually, however, they came under the influence of the devil. The first bidʿa took place when they saw ʿAlī instead of ʿUthmān as the rightful caliph. This view is absurd because Muhammad is said to have said in a hadeeth , which is narrated in at-Tirmidhī and al-Buchari , that Abū Bakr , ʿUmar and ʿUthmān would follow him. By rejecting these three caliphs, the Shiites would have rejected Islam as well . Today the Twelve Shiites, together with the Alawites and the Druze, would wage war against the Sunnis . That is why Ibn Taimīya had already judged correctly when he wrote that these three parties were worse than Jews and Christians - they only believed in one God and were at least still to be assigned to monotheism .

The argument with Abu Muhammad al-Maqdisī

Previous collaboration and break

The jihadist scholar Abū Muhammad al-Maqdisī has always criticized those jihadist groups who carelessly use takfīr on other Muslims to justify their killing. However, Abū Muhammad al-Maqdisī never saw the concept of takfīr as such as problematic. In some cases, however, he disliked the use of jihad against all those who were declared unbelievers. That is why he tried to protect the concepts of takfīr and jihād by founding a “Sharia Council” in 2009 and to legitimize or forbid them in each individual case. This was intended to give young jihadists in particular answers to questions of all kinds. According to the Dutch researcher Joas Wagemakers, one member was Abū Humām al-Atharī - one of the pseudonyms of Turkī al-Binʿalī. Wagemakers points out that Turkī al-Binʿalī was one of those closest to Abū Muhammad al-Maqdisī and even wrote a pamphlet in 2008 in which he defended Abū Muhammad al-Maqdisī against verbal attacks by other jihadists.

Turkī al-Binʿalī was also very close ideologically to him. According to Wagemakers, this can be seen primarily in his criticism of rulers who would rule with "un-Islamic laws" and the scholars who support these rulers. Nonetheless, Turkī al-Binʿalī also turned against "extremists in Takfīr" at the time. However, this should not hide the fact that the “Sharia Council” represented very radical positions - and continues to do so today. The ultimate goal of jihad must, for example, be the conquest of a territory on which a caliphate can be proclaimed. This should then expand and guarantee the practice of tawheed . Obviously, Turkī al-Binʿalī still took the same position as his teacher Abū Muhammad al-Maqdisī. However, the relationship lost intensity over time.

Controversy I: Abū Bakr al-Baghdādī

Wagemakers refers to a short text by Turkī al-Binʿalī in which he calls for people to swear allegiance to Abū Bakr al-Baghdādī. This publication was published in September 2013. At this point in time, Turkī al-Binʿalī was no longer very active for the “Sharia Council”, but “theoretically still a member”.

The title of this pamphlet is Stretch out your hands in an oath of allegiance to Baghdādī (muddū al-ayādī li-baʿyat al-Baġdādī) . The link that Wagemakers gives in his article leads to the homepage Minbar at-Tawhīd wa-l-Jihād of Abū Muhammad al-Maqdisī, but the link no longer works. Whether this fact can be cited as evidence that Abū Muhammad al-Maqdisī was still behind his disciple Turkī al-Binʿalī at that time and also at least tolerated his call to pay homage to Abū Bakr al-Baghdādī cannot be clarified with any certainty. As will be shown below, however, Abū Muhammad al-Maqdisī shortly thereafter wrote a pamphlet in which he took a stand against Abū Bakr al-Baghdādī's sole claim to leadership. It can therefore also not be ruled out that Turkī al-Binʿalī Abū Muhammad al-Maqdisī enjoyed such confidence that he was allowed to publish independently on Minbar at-Tawhīd wa-l-Jihād . However, Maktabat al-Himma , the “publisher” of the IS organization, is indicated on the writing itself as the publication organ . Al Ghuraba Media translates the flyer into German. Al Ghuraba Media later published writings against Abū Muhammad al-Maqdisī and Minbar at-Tauhīd wa-l-Jihād, during whose Minbar at-Tawhīd wa-l-Jihād polemicized against Turkī al-Binʿalī and the ISIS organization.

Turkī al-Binʿalī leads in his work Abū Bakr al-Baghdādī's descent through Jafar al -Zākī and his father ʿAlī al-Hādī , the tenth Imām of the Twelve Shiites , back to Muhammad , with which he named the decisive qualification of the future caliph. With reference to the Tafsīr work of Ibn Kathīr , he emphasizes the special position of the Ahl al-bait and their honesty. A Muslim should be charitable and respectful towards them. Abū Bakr al-Baghdādī's education, which he had received at the Islamic University in Baghdad , where he also received his doctorate, is also important . Turkī al-Binʿalī also emphasized Abū Bakr al-Baghdādīs knowledge and his jihād in this writing. This probably means his fight against the USA in Iraq .

Even then, Turkī al-Binʿalī was of the opinion that the proclamation of the legitimate caliphate , which Abū Muhammad al-Maqdisī's Sharia Council was striving for as the final goal of jihād, was within reach and the future caliph had already been found: Abū Bakr al -Baghdādī.

The sole claim of the IS organization

The problem with this was the claim of the IS organization that it represented the legitimate jihad and that all other jihadist groups should join it. The dispute in the jihadist milieu broke out when the IS organization declared that Jabhat an-Nusra was merely an extension of the organization that was then still called ISI (Islamic State in Iraq). Abū Muhammad al-Jaulānī , the leader of Jabhat an-Nusra, rejected this and swore allegiance to the al-Qaida leader Aiman ​​az-Zawāhirī alone .

Aiman ​​az-Zawāhirī himself recognized the ISI organization, but ordered it to hold Iraqi territory and not to expand. His fear was therefore that the ISI organization was not yet strong enough for expansion and could therefore disintegrate again. In his eyes, the organization was still under al-Qaeda at the time. In addition to az-Zawāhirī, Abū Qatāda al-Filastīnī and Abū Muhammad al-Maqdisī also took this view.

Controversy II: Statehood of the IS organization

As early as 2006, the ISI published a document entitled Informing Believers about the Establishment of the Islamic State (iʿlām al-anām bi-milād daulat al-islām) . In addition to the proclamation of an Islamic State in Iraq (ISI), the authors also dealt with the question of the necessary size of an Islamic state and its legitimacy . The document was published again through Abū Muhammad al-Maqdisīs Minbar at-Tawhīd wa-l-Jihād. In a chapter on the Shūrā Council, the author of this document first quotes Sura 24, verse 55 . The author then concludes that God created the possibility for such a state on earth. The occurrence of religious rituals is also an indication of the succession to a non-Islamic state, which is shown by the maturity of power and the weighing of the outline of this state. This state then rules over the territory in which it is - size does not matter.

As the Islamic scholar Christoph Günther points out in his dissertation on the ISI organization, ʿUthmān ibn ʿAbd ar-Rahmān at-Tamīmī, the author of the document, emphasizes that the size of the areas that the ISI organization claimed for itself was “the area of ​​the first State in Medina ”and in them“ the enemies had no luck ”.

An important factor in establishing an Islamic state was that the "secular, infidel Kurdish parties" ( al-aḥzāb al-kurdīya al-ʿalmanīya al-mulḥida ) in northern Iraq already had their own state and would fight Islam together with the Americans . In addition, the Kurds would receive support from Israel, the Rāfidites (meaning the Iraqi Shiites) and from the secular Iraqi government. The newly founded Islamic State in Iraq will therefore now continue the jihad and liberate other Iraqi territories from the rule of the seculars and the apostates. This document is important because Turkī al-Binʿalī later took up the same arguments in a shortened form.

Abū Muhammad al-Maqdisī: The Difference Between an Emirate of Jihād and a Capable State

According to a forum post on November 17, 2013, Abū Muhammad al-Maqdisī wrote his reaction to the efforts of the ISI organization to found a new state. The writing is like a warning against rash steps, which Abū Muhammad al-Maqdisī feared that his disciple Turkī al-Binʿalī would take. It is probably his direct reaction to Turkī al-Binʿalī's writing, stretch out your hands in an oath of allegiance to Baghdādī (muddū al-ayādī li-baʿyat al-Baġdādī) .

Abū Muhammad al-Maqdisī argues in this reply that there is a difference between “an emirate of war and jihad or emirate before the fortification” ( imārat al-ḥarb wa-l-ǧihād au imārāt qabl at-tamkīn ) on the one hand and an "emirate of believers and a fortified state, let alone a caliphate" ( imārat al-muʾminīn wa-d-daula al-mumakkina faḍlan ʿan al-ḫilāfa ) on the other hand. A wrong step could have unwanted consequences.

Abū Muhammad al-Maqdisī gives the reason for his writing that it was told that some people had slipped into the role of adoptive mothers ( daur al-umm ad-daʿīya ). These would now see themselves in the role of the lying mourning woman, who complained about the condition of the Umma and the attack of the enemies on the Umma and her faith. However, they should not be satisfied with their role, but should become those "who combine what God has commanded to combine, who fear their Lord and are afraid of worse reckoning" ( Sura 13, verse 21 ). Abū Muhammad al-Maqdisī therefore opposes the claim of the ISI organization to take over the leadership of the jihadist groups.

At the time of this writing, there were various jihadist groups in Syria, according to Abū Muhammad al-Maqdisī . He writes that they [in the text he speaks of us, probably referring to the Sharia Council] support everyone who is fighting under the banner of Tawheed in Syria among the jihadist brothers. No distinction should be made between different groups, especially not between the brothers of the Jabhat an-Nusra organization and those of the “Islamic State in Iraq and Greater Syria”. Abū Muhammad al-Maqdisī and his colleagues would not be satisfied with a distinction between the jihadist groups. Therefore, with this writing, they once again explicitly called for unification (Tawheed) under a banner and a commander (Amīr). The brutal battle in Syria can only be won together.

Abū Muhammad al-Maqdisī and his followers then pointed out to the members of the IS organization that they had to consider the political situation of the Prophet Muhammad, especially during the early days in Medina , even before there was a large Islamic state. Muhammad would therefore have entered into alliances with everyone but the Jews and would not have hurried to attack the hypocrites ( al-Munāfiqūn ). He would not have done this until the Muslims were strong and Islam had become entrenched in the hearts of many. Abū Muhammad al-Maqdisī therefore calls for patience and is against any hasty proclamation of a caliphate. Nonetheless, its goal apparently remains the same as that of the IS organization: the establishment of an expanding Islamic state.

At the end of his text, he once again calls on all his Muslim brothers, especially the helpers of the faith (anṣār ad-dīn) to support the banner of Tawāghīd in Syria in order to fight the enemies and the rule of the Tawāghīt .

Turkī al-Binʿalīs Refutatio

Turkī al-Binʿalī, however, did not want his teacher to dissuade him from his plan and replied at the end of April 2014. In it, he cited arguments from Islamic sources to prove that the proclamation of a caliphate before the attainment of complete political power is legal in Islam is secured. He does not count this “perfect attachment” ( at-tamkīn al-kāmil ) among the necessary conditions.

Al-Binʿalī refers in the scriptures to sura 2, verse 30 : “I will appoint a successor on earth”. The Islamic scholar al-Qurtubī wrote a page on this sentence in his famous Tafsīr work. Turkī al-Binʿalī quotes part of the entire commentary: “This verse is a basis for the establishment of an imam and caliph whom one must obey in order to become a focus of the cohesion of society and to carry out his orders for the caliphate. The umma and the imams (meaning the founders of the Sunni schools of law) agree on the binding nature of such a leader, with the exception of what is narrated about Abū Bakr al-Asamm. "

Then Turkī al-Binʿalī quotes parts of Sura 38, verse 26 : “David! We have instituted you as successor (former ruler) on earth ”and sura 24, verse 55 :“ God has promised those of you who believe and do what is right that he will give them (the now living generation) on the Earth will follow. ”Turkī al-Binʿalī further argues that God would provide the ability to caliphate after the caliphate was proclaimed. It is therefore necessary to proclaim a caliphate first, with God's support it would then expand. A further part of sura 24, verse 55 serves him as proof: “Just as he let those who lived before them follow (at that time an earlier generation), and that [sic!] He gave them their religion, which he had for them has found well, (everywhere) bring them to bear, and that [sic!] he will put them (himself) in a state of security after they have lived in fear (w. that [sic!] he in them after their fear Security will transfer). "

To Turkī al-Binʿalī, the passages “has followed” and “that [sic!] He bring their religion, which he has found good for them, to advantage (everywhere)” seem particularly important to Turkī al-Binʿalī, because he has highlighted them in bold. To support his argument, he also refers to the Tafsīr work of at-Tabarī . At-Tabari believes the passage "has had to follow" means that God the Arabs and Ajam the earth of blasphemers inherited UN and the Arab and Ajam did to their kings and stable masters. As for the second highlighted part, at-Tabarī writes that God gave the Muslims the command of this community ( fa-amru-hum bi-hā ). In this line of argument, then, the Islamic community is clearly the rightful ruler of the world chosen by God.

Controversy III: Turkī al-Binʿalī's rejection of seniority ( asbaqīya )

Turkī al-Binʿalī continued to publish and wrote a 30-page document called šaiḫī al-asbaq - haḏā firāq bainī wa-bainik , in English: My former Shaikh - This means the separation between you and me . The font was published on May 31, 2014.

The second part of the title ( haḏā firāq bainī wa-bainik ) is taken from the Koran from sura 18, verse 78 . It deals with the separation between Moses and the servant of God, who is generally identified with al-Chidr . The Koran sketches a parable here, a symbol for all people who do not want to see despite the signs of God. In the eyes of Moses, the servant of God commits many injustices, until he finally says that this is the separation between the two and that Moses reveals the true motives for his actions. Every act that previously appeared in the wrong now appears justified.

The document itself is primarily about the emotional relationship. Turkī al-Binʿalī was obviously deeply offended at this point. For example, he writes that the last few days had revealed a grave and dangerous truth: until recently he would have been referred to as “our sheikh” and “scholar”. But suddenly he found himself in a dictionary of abuse - this is an exaggeration in their hatred.

Before Turkī al-Binʿalī goes into the actual reason for his writing at the end of the long text, he enumerates writings that he wrote in defense of Abū Muhammad al-Maqdisī. According to Turkī al-Binʿalī, no one would ever have thought that someone who stood on the side of Abū Muhammad al-Maqdisī to such an extent as himself would reject him. But the rejection came nonetheless: he would reject Abū Muhammad al-Maqdisī just as he had rejected Turkī al-Binʿalīs Amīr - meaning Abū Bakr al-Baghdādī.

Abū Muhammad al-Maqdisī also attacked the spokesman for the IS organization in his own letter and published another letter in which he renounced Turkī al-Binʿalī. In addition, he had also deprived the IS organization of the Sharia basis. Turkī al-Binʿalī also writes that one of his students said to him that Abū Muhammad al-Maqdisī was now doing the same thing to him as he had already done to Abū Musʿab al -Zarqāwī . The statement against Abū Musʿab az-Zarqāwī is available online.

It is also important to Turkī al-Binʿalī that Abū Muhammad al-Maqdisī is said to have once referred to him as “the prominent Sharia follower” ( aš-šarʿī al-mubraz ). Abū Muhammad al-Maqdisī would only have drawn him into the Minbar at-Tawhīd wa-l-Jihād project, which also published the conversion of al-Qaida in Iraq to the ISI. In a certain way, this raises him compared to his former teacher, who must have considered him such an outstanding scholar and who absolutely wanted him to be involved in his project.

He also complains that Abū Muhammad al-Maqdisī is going through a change in the choice of words. First he is said to have addressed Turkī al-Binʿalī as “our sheikh” ( šaiḫunā ). From “our sheikh” became “the sheikh” ( aš-šaiḫ ), from this in turn “my brother” ( aḫī ), and finally - as mentioned before - he referred to Turkī al-Binʿalī only as “soundos” ( fulān ).

Turkī al-Binʿalī himself now reckons that Abu Muhammad al-Maqdisī, whom he paradoxically still refers to as “our Sheikh” ( šaiḫunā ), will work towards removing the Sharia base from the IS organization and adopting it I will turn to troublemakers. He has apparently already begun with this, because Turkī al-Binʿalī later quoted him in words that come from a previous letter from al-Maqdisī.

In it he described secret friendly advice which he gave to the IS organization and which they had confused with a criticism of Abū Bakr al-Baghdādī. According to his own statement, Abū Muhammad al-Maqdisī only wanted to smooth the balance between him and the IS organization. The IS organization had actually promised him an answer, but after several correspondence and eight months still nothing had come.

The symbolic character of the dispute

Bunzel writes that this conflict is symbolic of a generation conflict in the jihadist camp. The young generation, above all Turkī al-Binʿalī, no longer wants to be patronized by the older ideologues. Turkī al-Binʿalī himself is also tired of being constantly accused of being too young to make profound judgments.

This rupture was already evident during Abū Musʿab al-Zarqāwī's lifetime, when Abū Muhammad al-Maqdisī and al-Qaida criticized his radical approach and accused him of falsifying their teachings.

Abū Muhammad al-Maqdisī's criticism of the implications of the IS organization

Abū Muhammad al-Maqdisī was now in distress, which among other things had to do with his stay in prison at the time. At the beginning of a letter, he confesses that he has heard more than read in the past few weeks, as he has only just been released from prison. Abū Muhammad al-Maqdisī was released from prison on June 17, 2014.

What reached him, however, mostly went through a fellow prisoner who belonged to the IS organization ( tanẓīm ad-daula ) and was in weekly contact with Syrians. Everything that had reached him in this way therefore usually arrived late. From what he heard from Turkī al-Binʿalī, he said he realized that each side believed they were on the right track and wanted support. Nonetheless, in his opinion, all sides should learn to listen first. He himself was advised to take sides with the side that wants to implement God's laws on earth. However, this does not mean that this party itself is infallible. It remains unclear who advised him to do this.

Abū Muhammad al-Maqdisī reports in his letter that he was asked about the successes of the IS organization in Iraq while he was in prison. He said that he replied that there was no believer who did not rejoice in the victories of Muslims against the Rāfidites and the apostates. Much more important, however, is the question of fear about the value of these victories, more precisely: how the Sunnis ( ahl as-sunna wa-l-ǧamāʿa ) should work together in the liberated areas.

Turkī al-Binʿalī is mentioned indirectly at one point in the letter: al-Maqdisī reports that one morning he was asked "whether he was informed of the scriptures in which so-and-so speaks about the caliphate and does not require fortification." ( fulān yatakallam fī-hā ʿani-l-ḫilāfa wa-anna-hā lā yaštariṭ la-hā at-tamkīn ). According to his own report, al-Maqdisī denied this, but concluded from the title of the book that the proclamation was imminent. When asked what he thought of having already called it out, he replied that it did not cause him any pain and that he would not waste his time refuting what Turkī al-Binʿalī had written in his scriptures. So here he no longer wants to deal with the arguments of Turkī al-Binʿalī. Whatever the outcome of Abū Muhammad al-Maqdisīs, this would not change the facts created by Turkī al-Binʿalī. Abū Muhammad al-Maqdisī seems to have felt left out.

Abū Muhammad al-Maqdisī goes on to write that everyone was hoping for the return of the caliphate, the breaking of the borders and the raising of the banners of the Tawheed - only the Munāfiq would hate it. What Abū Muhammad al-Maqdisī is afraid of, however, is that people will respond to this appointment and designation, which goes from an organization to the state in Iraq ( daulat ʿirāq ) to the state in Iraq and Greater Syria ( daulat ʿIrāq wa-š-Šām ) and now developed and worked towards the all-embracing caliphate ( ḫilāfa ʿāmma ). Would this caliphate now be a refuge for all Muslims and the oppressed? Or does the naming of the caliphate refer to the sword against the deviants among the Muslims, i.e. all those who do not support the IS organization? Does it wipe out all the emirates that preceded their appointed state? Does it also annul all groups who practiced jihad in God's way? Jihadists in the Caucasus and the Taliban preceded the IS organization and proclaimed Emirates. However, there was no bloodshed between Muslims. So what was the fate of the Caucasian emirate after the proclamation of the caliphate? What now applies to the Taliban after the proclamation? What is the duty of the Muslim individual in Iraq and Syria? So far, only contradicting threats have leaked.

Abū Muhammad al-Maqdisī explicitly asks for answers to all of these questions, of which he would have even more. Without clarifying them, however, he could not recognize the caliphate of the IS organization. At the end he emphasizes once again his concern about tahrīf and distortion (Tašwīh) of the religion by exaggerators . At the time when Abū Muhammad al-Maqdisī was writing, he evidently feared that the IS organization could compete with the other movements - up to and including internal fighting between jihadist groups. For him the organization was at a crossroads: either they would harm Islam through ghoulāt , tahrīf and distortion of the religion or they would reconsider and seek solidarity with their fellow believers.

In addition to his concerns about the developments and the IS organization's claim to power, which was becoming increasingly apparent at this time, Abū Muhammad al-Maqdisī's condescending tone towards Turkī al-Binʿalī is striking. So he avoids his name and simply refers to it as "so and so" ( fulān ). Also of interest are the extracts from private letters from Turkī al-Binʿalī and published by Abū Muhammad al-Maqdisī. Al-Maqdisī there points to grammatical errors in Turkī al-Binʿalī.

Controversy IV: apostasy from Islam

An even clearer break between Abū Muhammad al-Maqdisī and Turkī al-Binʿalī occurred when the Jordanian fighter pilot Muʿādh Sāfī Yūsuf al-Kasāsba was shot down by the IS organization in December 2014 , and Abū Muhammad al-Maqdisī himself from the start stood out as the main mediator between the Jordanian government and the IS organization. However, as Wagemakers writes, the fate of Muʿādh al-Kasāsba was secondary to Abū Muhammad al-Maqdisī - his primary aim was to negotiate an exchange so that Sajida ar-Rīshāwī is released from Jordanian prison. During the negotiations, however, the IS organization held off Abū Muhammad al-Maqdisī. In the end it turned out that Muʿādh al-Kasāsba had been murdered at an early stage in the negotiations. This angered Abū Muhammad al-Maqdisī.

Abū Muhammad al-Maqdisī - "outside of Islam"

In response to this incident, Turkī al-Binʿalī published a letter under the pseudonym Abū Chuzaima al-Mudarī in which he justified the burning of the Jordanian pilot Muʿādh al-Kasāsba and described Abū Muhammad al-Maqdisī as detached from the faith. With his program for the Jordanian pilot Muʿādh Sāfī Yūsuf al-Kasāsba, Abū Muhammad al-Maqdisī committed open kufr ( al-kufr al-bawāḥ ) and even clear shirk ( aš-širk aṣ-ṣarāḥ ). Because Abū Muhammad al-Maqdisī describes someone as a Muslim who took part in the crusader alliance against Muslims and is therefore in truth an apostate .

Turkī al-Binʿalī expresses his amazement that Abū Muhammad al-Maqdisī is silent about someone who rejects a core part of the ʿAqīda and the Tawheed, and rejects legal issues such as those of slaughter ( aḏ-ḏab Verbr ) and cremation, and reminds al -Maqdisī to his earlier writings entitled Uncovering the Pseudo-Arguments of the Contestants Regarding the Armies of Shirk and the Helpers of Secular Laws or Dialogue between the Armies of Tawheed and the Armies of Shirk and Slander, and the fact that he had the status of an apostate Martyr had agreed.

Turkī al-Binʿalī strongly opposes any positive attributes attributed to the Jordanian pilot. He quotes sura 2, verse 217 , which deals with the fight in the holy month of Ramadan. Turkī al-Binʿalī now refers to the medieval scholar al-Qurtubī, who explained this verse in his Tafsīr work . Accordingly, the verse refers to the “unbelieving Quraiš ”, whose killing in the holy month is the most serious crime they have committed before God. Al-Qurtubī gives two more points as examples that weigh less than killing in Ramadan: the countless attempts to keep people from Islam and the way of God and to expel Muslims ( ahl al-masǧid ) from the mosques - as the “unbelieving Quraiš” would have done with Muḥammad.

Accordingly, nothing weighs more heavily than the fight against the Muslims, and Muhammad allowed everything in defense. According to Turkī al-Binʿalī, several situations indicate the decision of Muhammad. As an example of - in his eyes legitimate - acts of war he lists two incidents:

  1. For one thing leads Hadith -Gelehrte Al-Tabarani a isnaads back to Fairuz al-Dailami, who reported that Muhammad came with the Head of a Negro.
  2. Al-Baihaqī also reports a high quality isnād ( ǧaiyid al-isnād ) from the brigade of Ibn Abī Hadrad al-Aslamī . The latter had come to Muhammad with the head of Rifāʿa ibn Qais and the latter had said nothing against it.

As for the question of burning with fire, which was denounced by Abū Muhammad al-Maqdisī, Turkī al-Binʿalī refers to the commentary on the prophet's words, “And as for fire, no one punishes with it except God ( wa-anna an-nār lā yuʿaḏḏib bi-hā illā allāh ) ”through Ibn Hajar al-ʿAsqalānī . He had written about it: “And it allowed this - that is: burning with fire - ʿAlī , Chālid ibn al-Walīd and others." Furthermore, Ibn Hajar al-Muhallab ibn Abī had quoted Sufra as saying that this prophetic word is not meant in the sense of a prohibition, but rather expresses humility towards God. According to Ibn Hajar, the practice of the Sahāba also points to the permissibility of the burning of people : Muhammad had the members of the tribe of al-ʿUraniyīn with hot eyes Pouring out iron, Abu Bakr burned in the fire in the presence of Sahāba rebels and Chālid ibn al-Walīd dealt in the same way with the opponents in the Ridda wars .

According to Turkī al-Binʿalī, this concerns the justification (Aṣl) of burning with fire. As for the incineration penalty, the big four Sunni schools of law would be alike. The evidence would be that Muhammad tore out the eyes of hostile tribe members. Abū Muhammad al-Maqdisī would, however, simply ignore this agreement - or was it rather his grudge against the IS organization that prompted him to testify?

The text closes with verse 30 from sura 47 : “You would certainly recognize her by the tone of her speech. God knows their deeds ”. The "she" refers to the unbelievers ( sura 47, verse 1 ), whose grudges God will reveal ( sura 47, verse 29 ). From the reference of Turkī al-Binʿalī to this sura and this verse, one can conclude that he is calling Abū Muhammad al-Maqdisī an unbeliever and, with the help of this letter, would like to try to locate him outside of Islam or at least outside of consensus . His reasoning often leads over this topic. Nonetheless, this is an important document in the rift between the two.

The IS organization - a "deviant sect"

Another document, a Fatwā Abū Muhammad al-Maqdisī from May 2015, is worth mentioning at this point. In it he officially declares the IS organization to be a "deviant sect". The reason for this is that she would no longer fight the apostates and aggressors, but the Muslims. That is why Abū Muhammad al-Maqdisī calls for leaving the organization and switching to the side of truth ( ḥaqq ), namely to Jabhat an-Nusra.

Abū Muhammad al-Maqdisī emphasizes that he has often tried to mediate between the IS organization and al-Qaeda. During these attempts at mediation, the IS organization's lies would obviously have come to light. Their behavior - their struggles against Muslims, their ignoring the leaders of the jihad (meaning al-Qaeda), their forgetting of the already given oath of loyalty ( Baiʿa ) to this leadership - result in ghoulūw . All of their declarations, which were intended to justify their actions, would in truth only remove them further from Islam. All the more so because part of the Kharijite group is. Therefore, the mujahidun should leave this organization and restore unity in the jihad camp.

The IS organization and the Kharijites

Abū Muhammad al-Maqdisī was particularly annoyed that the IS organization put him off during the negotiations for the pilot's life and apparently never considered actually negotiating. To end the talks, the IS organization sent Abū Muhammad al-Maqdisī a video that could only be opened with the password "al-Maqdisi the cuckold ...". Abū Muhammad al-Maqdisī held Abū Bakr al-Baghdādī and Abū Muhammad al-ʿAdnānī personally responsible for this insult.

These two people are examples of Kharijites for him. The majority of the IS organization has good intentions for him, which should be supported. However, some of them exceeded certain limits. Nonetheless, Abu Muhammad al-Maqdisī sees the Kharijites as Muslims. Therefore one should not fight them. The fight against the apostates and crusaders has priority. Bunzel wrote that Abū Muhammad al-Maqdisī had not given up on them, despite his negative experiences in negotiations with the IS organization. His influence is small, however, since Aiman ​​az-Zawāhirī, for example, referred to the IS organization completely with the word Kharijites and made no distinction between individual members.

The break between Abū Muhammad al-Maqdisī and his disciple Turkī al-Binʿalī remains - both still refer to each other as apostates. Apparently, Abū Muhammad al-Maqdisī sees the main culprits for the excesses of the IS organization in two other people.

Fonts

Web links

Individual evidence

  1. ↑ Yeganeh Torbati: US blacklists prominent Islamic preacher State, two others. Reuters, February 11, 2016, accessed July 17, 2016 .
  2. ↑ Simon Henderson: Bahrain's Game of Detainee Diplomacy With Washington. Retrieved June 3, 2016 .
  3. ↑ Bethan McKernan: "Death of Isis' chief cleric in US air strike throws group into crisis" , The Independent, June 21, 2017
  4. ^ Noor Mattar: ISIS Recruits Fan Bahrain's Sectarian Flames With YouTube Call to Arms . Article from October 1, 2014 in the globalvoicesonline.org portal , accessed on October 11, 2014
  5. ^ Bill Law: Bahrain: The Islamic State threat within . Article from October 14, 2014 in the middleeasteye.net portal , accessed on October 25, 2014
  6. ^ ISIS Leader Al-Binali: A terrorist who moves freely . Article from November 17, 2014 in the portal bahrainmirror.no-ip.info , accessed on August 30, 2015
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  9. ^ Bill Law: Bahrain: The Islamic State threat within . Article from October 14, 2014 in the middleeasteye.net portal , accessed on August 31, 2015
  10. ^ Nathaniel Barr: The Islamic State's Uneven Trajectory in Libya . Article from September 20, 2015 in the portal moderntokyotimes.com , accessed on October 4, 2015
  11. ^ Cole Bunzel: The Caliphate's Scholar-in-Arms . Article of July 30, 2014 in the portal isn.ethz.ch (The International Relations and Security Network, Eidgenössische Technische Hochschule Zürich), accessed on September 5, 2014
  12. ^ Giorgio Cafiero, Daniel Wagner: Bahrain's Daesh Dilemma . Article from January 15, 2015 on the huffingtonpost.com portal , accessed on August 30, 2015
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  14. ↑ Behnam T. Said : Islamic State: IS militia, al-Qaida and the German brigades . Verlag CH Beck, Munich 2014, ISBN 978-3-40667-211-8 , p. 83 ( online , reading sample, PDF ( memento of the original from October 25, 2014 in the Internet Archive ) Info: The archive link was automatically inserted and not yet Checked. Please check the original and archive link according to the instructions and then remove this note. ) @1@ 2Template: Webachiv / IABot / www.chbeck.de
  15. ^ Senate Department for Interior and Sport of the State of Berlin (Department for the Protection of the Constitution): Denis Cuspert - a jihadist career . Situation analysis, September 2014, p. 18 ( PDF, online )
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  17. ↑ Bahrain withdraws citizenship of 72 people, including IS preacher Turki al-Binali ( Memento of the original from September 24, 2015 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. . Article from January 31, 2015 in the portal foxnews.com , accessed on August 30, 2015 @1@ 2Template: Webachiv / IABot / www.foxnews.com
  18. ↑ Mugdha Variyar: Isis Threatens Attack Ramadan in Bahrain; Minister Calls for Common Mosques for Shias and Sunnis After Kuwait Bombing . Article from June 29, 2015 in the ibtimes.co portal , accessed on August 30, 2015
  19. ↑ Letter dated November 18, 2015 from the Chair of the Security Council Committee pursuant to resolutions 1267 (1999) and 1989 (2011) concerning Al-Qaida and associated individuals and entities addressed to the President of the Security Council (PDF) , p. 7 , accessed on the un.org portal on February 18, 2016
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  22. ↑ Nico Prucha: Is this the most successful release of a jihadist video ever? Part 2 . Website from May 21, 2014 in the jihadica.com portal , accessed on September 13, 2014
  23. ^ A b c Bunzel, Cole: The Caliphate's Scholar in Arms. July 9, 2014, accessed April 29, 2016 .
  24. ^ Alfred Hackensberger: A jihadist like out of a picture book . Article from February 28, 2014 in the welt.de portal , accessed on September 7, 2014
  25. ^ The millennial ISIS preacher radicalizing the next generation of jihadis . Article from January 28, 2015 in the nypost.com portal , accessed on August 31, 2015
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  27. ↑ al-Binʿalī, Turkī: Ḫaṭar ar-rāfiḍa. August 5, 2013, Retrieved March 8, 2016 (Arabic).
  28. ↑ Turkī al-Binʿalī: as-Saif al-muhannad fī munāṣarat šaiḫinā al-Maqdisī Muḥammad Abī Muhammad. (No longer available online.) March 18, 2008, archived from the original on August 15, 2016 ; Retrieved June 16, 2016 (Arabic). Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.muslm.org
  29. ^ Joas Wagemakers: Protecting Jihad: The Sharia Council of the Minbar al-Tawhid wa-l-Jihad. In: Middle East Policy Council, Summer 2011, Volume XVIII, Number 2. Retrieved July 4, 2016 .
  30. ^ Joas Wagemakers: Al-Qaida Advises the Arab Spring: The Case for al-Baghdadi. September 21, 2013, accessed June 10, 2016 .
  31. ↑ - ( Memento of the original from February 14, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.tawhed.ws
  32. ↑ Turkī al-Binʿalī Abī Sufyān as-Sulamī: "muddū al-ayādī li-baʿyat al-Baġdādī" kutayyib aṣdaru-hu tanẓīm "dāʿiš" taṭālib fī-hi al-muslimīn tubāẓīmī "Abaʿrī al-Ba zaʿrīn mubāẓīmī" Khalifa. Retrieved July 4, 2016 (Arabic).
  33. ↑ Abu Hammam Bakr bin Abdulaziz Al-Athari: Reaching out the hands to the Bayah at Al-Baghdadi. Retrieved on August 15, 2016 (German).
  34. ↑ Cole Bunzel: A Jihadi Civil War of Words: The Ghuraba 'Media Foundation and Minbar al-Tawhid wa'l-Jihad. October 21, 2014, accessed August 15, 2016 .
  35. ↑ al-Athari: The Reaching Out of the Hands , p. 1.
  36. ↑ al-Athari: The Reaching Out of the Hands , pp. 3–5.
  37. ^ A b Cole Bunzel: The Islamic State of Disobedience: al-Baghdadi Triumphant. October 5, 2013, accessed July 4, 2016 .
  38. ^ Cole Bunzel: Introducing the "Islamic State of Iraq and Greater Syria". April 9, 2013, accessed July 4, 2016 .
  39. ^ Cole Bunzel: Caliphate Now: Jihadis Debate the Islamic State. November 25, 2013, accessed July 4, 2016 .
  40. ↑ The Koran verse linked here, as well as all of the following, are taken from the Corpus Coranicum project of the Berlin-Brandenburg Academy of Sciences. All verses were retrieved from the project's homepage on August 15, 2016 .
  41. ↑ ʿUṯmān bin ʿAbd ar-Raḥman at-Tamīmī: Iʿlām al-anām bi-milād daulat al-islām. Muassasat al-furqān li-l-intāǧ al-iʿlāmī, p. 25 , accessed on July 23, 2016 (Arabic).
  42. ↑ at-Tamimī: Iʿlām al-anām bi-milād daulat al-islām , p. 193.
  43. ↑ at-Tamimī: Iʿlām al-anām bi-milād daulat al-islām , pp. 75f.
  44. ↑ Abū Muḥammad al-Maqdisī: Abū Muḥammad al-Maqdisī: hunāk farq bain imārat al-ḥarb wa-l-ǧihād .. wa-bain ad-daula al-mumakkina faḍlan ʿan al-ḫilāfa !! November 17, 2013, accessed August 15, 2016 (Arabic).
  45. ↑ Abū Muḥammad al-Maqdisī: Laisa ka-man turraḍḍā bi-šaqq ibni-hā. November 17, 2013, accessed June 7, 2017 (Arabic).
  46. ↑ a b c d al-Maqdisī: Laisa ka-man turraḍḍā bi-šaqq ibni-hā .
  47. ↑ Abū Sufyān Turkī ibn Mubārak al-Binʿalī: al-Qiyāfa fī ʿadam ištirāṭ at-tamkīn al-kāmil li-l-ḫilāfa. P. 6. , accessed August 15, 2016 (Arabic).
  48. ↑ al-Qiyāfa fī ʿadam ištirāṭ at-tamkīn al-kāmil li-l-ḫilāfa. P. 4.
  49. ↑ Abī Sufyān Turkī bin Mubārak al-Binʿalī: al-qiyāfa fī ʿadam ištirāṭ at-tamkīn al-kāmil li-l-ḫilāfa. P. 5. , accessed on August 15, 2016 (Arabic).
  50. ↑ Abū Sufyān Turkī bin Mubārak al-Binʿalī: šaiḫī l-asbaq (haḏā firāq bainī wa-bainik). (No longer available online.) May 31, 2014, archived from the original on August 15, 2016 ; Retrieved August 15, 2016 (Arabic). Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.muslm.org
  51. ↑ a b c d e al-Binʿalī:  šaiḫī l-asbaq (haḏā firāq bainī wa-bainik). ( Memento of the original from August 15, 2016 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.muslm.org
  52. ↑ Abū Muḥammad al-Maqdisī: radd az-Zarqāwī ʿalā tarāǧuʿāt Abū Muḥammad al-Maqdisī. July 12, 2005, accessed on August 15, 2016 (Arabic, the article was published on the linked website on March 9, 2013).
  53. ↑ Abū Sufyān Turkī bin Mubārak al-Binʿalī: šaiḫī al-asbaq (haḏā firāq bainī wa-bainik). (No longer available online.) May 31, 2014, archived from the original on August 15, 2016 ; Retrieved August 15, 2016 (Arabic). Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.muslm.org
  54. ↑ Abū Muḥammad al-Maqdisī: Al-milḥaq at-tafsīrī al-muwaṯṯaq li-l-bayān (bayān aš-šaiḫ Abī Muḥammad al-Maqdisī fak allāh asru-hu). May 27, 2014, accessed August 15, 2016 (Arabic).
  55. ^ Cole Bunzel: The Caliphate's Scholar-in-Arms. July 9, 2014, accessed August 15, 2016 .
  56. ↑ Shiv Malik, Ali Younes, Spencer Ackerman and Mustafa Khalili: The race to save Peter Kassig. December 18, 2014, accessed August 15, 2016 .
  57. ↑ Abū Muḥammad al-Maqdisī: Haḏā baʿḍ mā ʿandī wa-laisa kullu-hu. July 1, 2014, accessed August 15, 2016 (Arabic).
  58. ↑ Areej Abuqudairi: Jordan releases anti-ISIL Salafi leader. June 17, 2014, accessed August 15, 2016 .
  59. ↑ Abū Muḥammad al-Maqdisī: Haḏā baʿḍ mā ʿandī wa-laisa kullu-hu. July 1, 2014, accessed June 7, 2017 (Arabic).
  60. ↑ al-Maqdisī:  Haḏā baʿḍ mā ʿandī wa-laisa kullu-hu.
  61. ↑ a b c d al-Maqdisī:  Haḏā baʿḍ mā ʿandī wa-laisa kullu-hu .
  62. ^ Cole Bunzel: The Caliphate's Scholar-in-Arms. July 9, 2014, accessed August 15, 2016 .
  63. ^ Joas Wagemakers: Maqdisi in the middle: An inside account of the secret negotiations to free a Jordanian pilot. February 1, 2015, accessed August 15, 2016 .
  64. ↑ Abū Ḫuzaima al-Muḍarī: al-Maqdisī ... suqūṭ fī ṭ-ṭīn wa-insilāḫ ʿani d-dīn. P. 1 , accessed June 7, 2017 (Arabic).
  65. ↑ al-Muḍarī: al-Maqdisī ... suqūṭ fī ṭ-ṭīn wa-insilāḫ ʿani d-dīn , p. 1.
  66. ↑ a b al-Muḍarī: al-Maqdisī ... suqūṭ fī ṭ-ṭīn wa-insilāḫ ʿani d-dīn , p. 2.
  67. ↑ al-Muḍarī: al-Maqdisī ... suqūṭ fī ṭ-ṭīn wa-insilāḫ ʿani d-dīn , p.2.
  68. ↑ a b al-Muḍarī: al-Maqdisī ... suqūṭ fī ṭ-ṭīn wa-insilāḫ ʿani d-dīn , p. 2.
  69. ↑ Abū Muḥammad al-Maqdisī: Abū Muhammad al-Maqdisī: The Case of ISIS and the Position of the Duty Toward It. Translated by Pieter Van Ostaeyen, May 2015, accessed on August 15, 2016 (English).
  70. ↑ al-Maqdisī:  Abū Muhammad al-Maqdisī: The Case of ISIS and the Position of the Duty Toward  It.Translated by Pieter Van Ostaeyen.
  71. ^ Cole Bunzel: Has al-Maqdisi Softened on the Islamic State? May 11, 2016, accessed August 15, 2016 .
  72. ↑ Bunzel:  Has al-Maqdisi Softened on the Islamic State? .
personal data
SURNAME Binali, Turki al-
ALTERNATIVE NAMES Binali, Turki ibn Mubarak al- (full name); Abu Humam Bakr bin Abd al-Aziz al-Athari; Abu Sufyan al-Sulami
BRIEF DESCRIPTION Salafist-jihadist ideologue of the terrorist militia Islamic State
DATE OF BIRTH September 1984
PLACE OF BIRTH Bahrain